Angel (Classical) - Revision history

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Latter-day Saint beliefs

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	People who claimed to have received a visit by an angel include Joseph Smith, Jr., and the Three Witnesses of the Book of Mormon: Oliver Cowdery, David Whitmer, and Martin Harris. Although Cowdery, Whitmer, and Harris all eventually became disaffected with Smith and left the church, none of them retracted their statement that they had seen and conversed with an angel of the Lord, and indeed, even defended their claim of angelic visitation to their deaths. Countless other Latter-day Saints, both in the early movement and modern church, claimed or have claimed to have seen angels, though Joseph Smith posited that, except in extenuating circumstances such as the alleged ~~[[Restoration (Latter Day Saints)\|~~restoration]], mortals teach mortals, spirits teach spirits and resurrected beings teach other resurrected beings. <ref>[http://www.lds.org/ldsorg/v/index.jsp?vgnextoid=2354fccf2b7db010VgnVCM1000004d82620aRCRD&locale=0&sourceId=9b3c2150a447b010VgnVCM1000004d82620a____&hideNav=1 The Fulness of Times]</ref>		People who claimed to have received a visit by an angel include Joseph Smith, Jr., and the Three Witnesses of the Book of Mormon: Oliver Cowdery, David Whitmer, and Martin Harris. Although Cowdery, Whitmer, and Harris all eventually became disaffected with Smith and left the church, none of them retracted their statement that they had seen and conversed with an angel of the Lord, and indeed, even defended their claim of angelic visitation to their deaths. Countless other Latter-day Saints, both in the early movement and modern church, claimed or have claimed to have seen angels, though Joseph Smith posited that, except in extenuating circumstances such as the alleged restoration, mortals teach mortals, spirits teach spirits and resurrected beings teach other resurrected beings. <ref>[http://www.lds.org/ldsorg/v/index.jsp?vgnextoid=2354fccf2b7db010VgnVCM1000004d82620aRCRD&locale=0&sourceId=9b3c2150a447b010VgnVCM1000004d82620a____&hideNav=1 The Fulness of Times]</ref>

	The majority of the angelic visitations in the early Latter Day Saint movement were witnessed by Joseph Smith and Oliver Cowdery, who, prior to the establishment of the Church, both claimed to have been ministered to by the prophet-historian Moroni, the Book of Mormon prophet Nephi, John the Baptist, and the Apostles Peter, James, and John. Later, at the dedication of the Kirtland Temple, Joseph Smith and Oliver Cowdery claimed to have been visited by Jesus, and subsequently by Moses, Elias, and Elijah.<ref>[http://scriptures.lds.org/en/dc/110/ D&C 110]</ref>		The majority of the angelic visitations in the early Latter Day Saint movement were witnessed by Joseph Smith and Oliver Cowdery, who, prior to the establishment of the Church, both claimed to have been ministered to by the prophet-historian Moroni, the Book of Mormon prophet Nephi, John the Baptist, and the Apostles Peter, James, and John. Later, at the dedication of the Kirtland Temple, Joseph Smith and Oliver Cowdery claimed to have been visited by Jesus, and subsequently by Moses, Elias, and Elijah.<ref>[http://scriptures.lds.org/en/dc/110/ D&C 110]</ref>

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Bibliography

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	* Briggs, Constance Victoria, 1997. ''The Encyclopedia of Angels : An A-to-Z Guide with Nearly 4,000 Entries.'' Plume. ISBN 0-452-27921-6.		* Briggs, Constance Victoria, 1997. ''The Encyclopedia of Angels : An A-to-Z Guide with Nearly 4,000 Entries.'' Plume. ISBN 0-452-27921-6.
	* Bunson, Matthew, (1996). ''Angels A to Z : A Who's Who of the Heavenly Host.'' Three Rivers Press. ISBN 0-517-88537-9.		* Bunson, Matthew, (1996). ''Angels A to Z : A Who's Who of the Heavenly Host.'' Three Rivers Press. ISBN 0-517-88537-9.
	* Cruz, Joan Carroll, [[OCDS]], 1999. ''Angels and Devils.'' TAN Books and Publishers, Inc. ISBN 0-89555-638-3		* Cruz, Joan Carroll, OCDS, 1999. ''Angels and Devils.'' TAN Books and Publishers, Inc. ISBN 0-89555-638-3
	* Davidson, Gustav. ''A Dictionary of Angels: Including the Fallen Angels''. Free Press. ISBN 0-02-907052-X		* Davidson, Gustav. ''A Dictionary of Angels: Including the Fallen Angels''. Free Press. ISBN 0-02-907052-X
	* Graham, Billy, 1994. ''Angels: God's Secret Agents.'' W Pub Group; Minibook edition. ISBN 0-8499-5074-0		* Graham, Billy, 1994. ''Angels: God's Secret Agents.'' W Pub Group; Minibook edition. ISBN 0-8499-5074-0

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	~~{{otheruses4\|the supernatural being}}~~		[[Category:Definitions]]
	[[Image:Guido Reni 031.jpg\|thumb\|right\|250px\|The ~~[[Michael (archangel)\|~~Archangel Michael]] by [[Guido Reni]] wears a late Roman military outfit in this 17th century depiction]]		[[Image:Guido Reni 031.jpg\|thumb\|right\|250px\|The Archangel Michael by Guido Reni wears a late Roman military outfit in this 17th century depiction]]
	An '''angel''' is a ~~[[spiritual]] [[~~supernatural]] being found in many ~~[[religion]]s~~. Although the nature of angels and the tasks given to them vary from tradition to tradition, in [[Christianity]], [[Judaism]] and [[Islam]], they often act as messengers from [[God]]. Other roles in religious traditions include acting as warrior or guard; the concept of a "[[guardian angel]]" is popular in modern [[Western culture]].		An '''angel''' is a supernatural being found in many religions. Although the nature of angels and the tasks given to them vary from tradition to tradition, in Christianity, Judaism and Islam, they often act as messengers from [[God]]. Other roles in religious traditions include acting as warrior or guard; the concept of a "guardian angel" is popular in modern Western culture.

	Angels are usually viewed as ~~[[emanation]]s~~ of a supreme divine being, sent to do the tasks of that being. Traditions vary as to whether angels have [[free will]] or are merely extensions of the supreme being's will. While the appearance of angels also varies, many views of angels give them a human shape.		Angels are usually viewed as emanations of a supreme divine being, sent to do the tasks of that being. Traditions vary as to whether angels have free will or are merely extensions of the supreme being's will. While the appearance of angels also varies, many views of angels give them a human shape.

	==Etymology==		==Etymology==

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Etymology

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	==Etymology==		==Etymology==
	The word "angel" in [[English ~~language\|English]]~~ (from Old English and German ''Engel''), [[French ~~language\|French]]~~ (from Old French ''angele''), [[Spanish ~~language\|Spanish]]~~, and many other [[Romance languages]] are derived from the [[Latin]] ''angelus'', itself derived from [[Koine Greek]]: άγγελος, ''angelos'', "messenger" (pl. άγγελοι).<ref>http://www.etymonline.com~~/index.php?search=angel&searchmode=none angel in Online Etymological Dictionary~~</ref> The ultimate etymology of that word in Greek is uncertain.<ref>Frisk, Griechisches Etymologisches Woerterbuch "Da das ganz unsicher ist, bleibt diese Etymologie sehr fraglich." [http://www.indo-european.nl/cgi-bin/response.cgi?root=leiden&morpho=0&basename=\data\ie\frisk&first=101]</ref>		The word "angel" in English (from Old English and German ''Engel''), French (from Old French ''angele''), Spanish, and many other Romance languages are derived from the Latin ''angelus'', itself derived from Koine Greek: άγγελος, ''angelos'', "messenger" (pl. άγγελοι).<ref>http://www.etymonline.com</ref> The ultimate etymology of that word in Greek is uncertain.<ref>Frisk, Griechisches Etymologisches Woerterbuch "Da das ganz unsicher ist, bleibt diese Etymologie sehr fraglich." [http://www.indo-european.nl/cgi-bin/response.cgi?root=leiden&morpho=0&basename=\data\ie\frisk&first=101]</ref>

	In Hebrew & Arabic the primary term for "angel" is "''[[malakh]]''" ([[wikt:מלאך\|מַלְאָךְ]]), "''malaika''", or "''[[malak]]''" (ملاك) derived from the Semitic ~~[[Triliteral\|~~consonantal root]] l-'-k (ל-א-ך), meaning "to send." This root is attested in Hebrew only in this noun and in the noun "Melakha" ([[wikt:מלאכה\|מְלָאכָה]]), meaning "work".~~{{Fact\|date=June 2008}}~~ Other words referring to angels include כרוב ''kruv''<ref>p.664, Jastrow</ref> describing young children, from which the English word "[[cherub]]" is derived. Another Hebrew term is ''Gil-Gulim,'' meaning "revolving," and angels are sometimes depicted as wheels with wings. Derived from this is the Hebrew term "Gal-Gal," "the rotation of fortune, change."<ref>Bava Batra 16b</ref>		In Hebrew & Arabic the primary term for "angel" is "''malakh''" [[wikt:מלאך\|מַלְאָךְ]]), "''malaika''", or "''malak''" (ملاك) derived from the Semitic consonantal root l-'-k (ל-א-ך), meaning "to send." This root is attested in Hebrew only in this noun and in the noun "Melakha" ([[wikt:מלאכה\|מְלָאכָה]]), meaning "work". Other words referring to angels include כרוב ''kruv''<ref>p.664, Jastrow</ref> describing young children, from which the English word "cherub" is derived. Another Hebrew term is ''Gil-Gulim,'' meaning "revolving," and angels are sometimes depicted as wheels with wings. Derived from this is the Hebrew term "Gal-Gal," "the rotation of fortune, change."<ref>Bava Batra 16b</ref>

	==Judaic beliefs==		==Judaic beliefs==

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Judaic beliefs

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	==Judaic beliefs==		==Judaic beliefs==
	The Bible, ~~[[Talmud\|~~Oral Law]], [[Midrash]] and various mystical texts present angels as heavenly beings created by God who are not endowed with [[free will]].~~{{Request quotation\|date=July 2008}}~~ They occasionally appear on earth in furtherance of God's will, often as messengers. They are frequently encountered in mystical texts, particularly those of the ~~[[Merkavah#Ma.27asei_Merkavah\|~~Merkabah]] tradition. Jewish angelology is far from systematic, and the purpose, nature and personalities of individual angels and the heavenly host as a whole varies greatly across historical eras, texts, genres and traditions.~~{{Syn\|date=July 2008}}~~<ref ~~name = "jpmmbk"~~>[http://www.jewishencyclopedia.com/view.jsp?artid=1521&letter=A&search=angels\|The Jewish Encyclopedia, accessed Feb. 15, 2008]</ref>		The Bible, Oral Law, Midrash and various mystical texts present angels as heavenly beings created by God who are not endowed with free will. They occasionally appear on earth in furtherance of God's will, often as messengers. They are frequently encountered in mystical texts, particularly those of the Merkabah tradition. Jewish angelology is far from systematic, and the purpose, nature and personalities of individual angels and the heavenly host as a whole varies greatly across historical eras, texts, genres and traditions.<ref>http://www.jewishencyclopedia.com/view.jsp?artid=1521&letter=A&search=angels\|The Jewish Encyclopedia, accessed Feb. 15, 2008]</ref>

	The Bible uses the terms מלאך אלהים (''melakh Elohim''; messenger of God), מלאך יהוה (''melakh Adonai''; messenger of the Lord), בני אלוהים (''b'nai Elohim''; sons of God) and הקודשים (''ha-qodeshim''; the holy ones) to refer to beings traditionally interpreted as angels. Other terms are used in later texts, such as העוליונים (the upper ones). Daniel is the first biblical figure to refer to individual angels by name.~~<ref name = "jpmmbk"/>~~		The Bible uses the terms מלאך אלהים (''melakh Elohim''; messenger of God), מלאך יהוה (''melakh Adonai''; messenger of the Lord), בני אלוהים (''b'nai Elohim''; sons of God) and הקודשים (''ha-qodeshim''; the holy ones) to refer to beings traditionally interpreted as angels. Other terms are used in later texts, such as העוליונים (the upper ones). Daniel is the first biblical figure to refer to individual angels by name.

	In post-Biblical Judaism, certain angels came to take on a particular significance and developed unique personalities and roles. Though these [[archangels]] were believed to have rank amongst the heavenly host, no systematic hierarchy ever developed. [[Metatron]] is considered one of the highest of the angels in Merkabah and ~~[[kabbalah\|~~Kabbalist]] mysticism and often serves as a scribe. He is briefly mentioned in the Talmud,<ref>Sanhedrin 38b and Avodah Zerah 3b.</ref> and figures prominently in Merkabah mystical texts. [[Michael ~~(archangel)\|Michael]]~~, who serves as a warrior and advocate for Israel (~~{{bibleverse\|\|~~Daniel\|10:13\|KJV}}) is looked upon particularly fondly. Gabriel is mentioned in the [[Book of Daniel]] (~~{{bibleverse\|\|~~Daniel\|8:15-17\|KJV}}) and briefly in the Talmud,<ref>cf. Sanhedrin 95b</ref> as well as many Merkabah mystical texts.		In post-Biblical Judaism, certain angels came to take on a particular significance and developed unique personalities and roles. Though these archangels were believed to have rank amongst the heavenly host, no systematic hierarchy ever developed. Metatron is considered one of the highest of the angels in Merkabah and Kabbalist mysticism and often serves as a scribe. He is briefly mentioned in the Talmud,<ref>Sanhedrin 38b and Avodah Zerah 3b.</ref> and figures prominently in Merkabah mystical texts. Michael, who serves as a warrior and advocate for Israel (Daniel\|10:13\|KJV) is looked upon particularly fondly. Gabriel is mentioned in the Book of Daniel (Daniel\|8:15-17\|KJV) and briefly in the Talmud,<ref>cf. Sanhedrin 95b</ref> as well as many Merkabah mystical texts.

	===Maimonides and rationalism===		===Maimonides and rationalism===

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Maimonides and rationalism

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	Rather, according to Maimonides, the wise man understands that what the Bible and Talmud refer to as "angels" are actually metaphors for laws of nature, or the principles by which the universe operates. This is explained in his ''Guide of the Perplexed'' II:4 and II:6, and differs from the more widespread perception of angels in the Torah.		Rather, according to Maimonides, the wise man understands that what the Bible and Talmud refer to as "angels" are actually metaphors for laws of nature, or the principles by which the universe operates. This is explained in his ''Guide of the Perplexed'' II:4 and II:6, and differs from the more widespread perception of angels in the Torah.

	:''This leads Aristotle in turn to the demonstrated fact that God, glory and majesty to Him, does not do things by direct contact. God burns things by means of fire; fire is moved by the motion of the sphere; the sphere is moved by means of a disembodied intellect, these intellects being the 'angels which are near to Him', through whose mediation the spheres (planets) move....thus totally disembodied minds exist which emanate from God and are the intermediaries between God and all the bodies (objects) here in this world.\|''Guide of the Perplexed'' II:4, Maimonides''		:''This leads Aristotle in turn to the demonstrated fact that God, glory and majesty to Him, does not do things by direct contact. God burns things by means of fire; fire is moved by the motion of the sphere; the sphere is moved by means of a disembodied intellect, these intellects being the 'angels which are near to Him', through whose mediation the spheres (planets) move....thus totally disembodied minds exist which emanate from God and are the intermediaries between God and all the bodies (objects) here in this world. ''(Guide of the Perplexed'' II:4, Maimonides)''

	==Christianity==		==Christianity==

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Maimonides and rationalism

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	===Maimonides and rationalism===		===Maimonides and rationalism===
	~~{{Unreferencedsection\|date=March 2008}}~~		In the Middle Ages, some Jews presented a rationalist view of angels that is accepted by many Jews.
	In the [[Middle Ages]], some Jews presented a ~~[[rationalism\|~~rationalist]] view of angels that is accepted by many Jews.~~{{Fact\|date=July 2008}}~~

	The rationalist view of angels, as held by [[Maimonides]], [[Gersonides]], Samuel Ibn Tibbon, etc., states that God's actions are never mediated by a violation of the laws of nature.~~{{Fact\|date=July 2008}}~~ Rather, all such interactions are by way of angels. Even this can be highly misleading: Maimonides harshly states that the average person's understanding of the term "angel" is ignorant in the extreme.~~{{Fact\|date=July 2008}}~~		The rationalist view of angels, as held by Maimonides, Gersonides, Samuel Ibn Tibbon, etc., states that God's actions are never mediated by a violation of the laws of nature. Rather, all such interactions are by way of angels. Even this can be highly misleading: Maimonides harshly states that the average person's understanding of the term "angel" is ignorant in the extreme.

	Rather, according to Maimonides, the wise man understands that what the [[Bible]] and [[Talmud]] refer to as "angels" are actually metaphors for laws of nature, or the principles by which the universe operates. This is explained in his ''Guide of the Perplexed'' II:4 and II:6, and differs from the more widespread perception of angels in the [[Torah]].~~{{Syn\|date=July 2008}}~~		Rather, according to Maimonides, the wise man understands that what the Bible and Talmud refer to as "angels" are actually metaphors for laws of nature, or the principles by which the universe operates. This is explained in his ''Guide of the Perplexed'' II:4 and II:6, and differs from the more widespread perception of angels in the Torah.

	~~{{quotation\|...~~This leads [[Aristotle]] in turn to the demonstrated fact that God, glory and majesty to Him, does not do things by direct contact. God burns things by means of fire; fire is moved by the motion of the sphere; the sphere is moved by means of a disembodied intellect, these intellects being the 'angels which are near to Him', through whose mediation the spheres [planets] move....thus totally disembodied minds exist which emanate from God and are the intermediaries between God and all the bodies [objects] here in this world.\|''Guide of the Perplexed'' II:4, Maimonides}}		:''This leads Aristotle in turn to the demonstrated fact that God, glory and majesty to Him, does not do things by direct contact. God burns things by means of fire; fire is moved by the motion of the sphere; the sphere is moved by means of a disembodied intellect, these intellects being the 'angels which are near to Him', through whose mediation the spheres (planets) move....thus totally disembodied minds exist which emanate from God and are the intermediaries between God and all the bodies (objects) here in this world.\|''Guide of the Perplexed'' II:4, Maimonides''

	==Christianity==		==Christianity==

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Christianity

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	==Christianity==		==Christianity==
	Early Christians took over Jewish ideas of angels, which had passed from an early stage, where the idea of angels oscillated between that of a messenger of God and God himself to an identification with specific individual messengers ([[Raphael ~~(angel)\|Raphael]]~~, [[Gabriel]], ~~[[Michael (archangel)\|~~Michael]]). Then, in the space of little more than two centuries (from the third to the fifth) the image of angels took on definite characteristics both in theology and in art.<ref>Proverbio(2007), pp. 25-38; cf. summary in [http://www.hoepli.it/libro.asp?ib=9788887472691&pc=000021001000000 Libreria Hoepli]</ref>		Early Christians took over Jewish ideas of angels, which had passed from an early stage, where the idea of angels oscillated between that of a messenger of God and God himself to an identification with specific individual messengers (Raphael, Gabriel, Michael). Then, in the space of little more than two centuries (from the third to the fifth) the image of angels took on definite characteristics both in theology and in art.<ref>Proverbio(2007), pp. 25-38; cf. summary in [http://www.hoepli.it/libro.asp?ib=9788887472691&pc=000021001000000 Libreria Hoepli]</ref>

	By the late fourth century there is a consistent teaching among the [[Church Fathers]] on the existence of different categories of angels in line with the missions and activities assigned to them. Development of the doctrine of the angels was related to the settlement of the Trinitarian disputes in which some proposed that Jesus was not divine but on the level of immaterial beings subordinate to the [[Trinity]].<ref>Proverbio(2007), pp. 29-38; cf. summary in [http://www.hoepli.it/libro.asp?ib=9788887472691&pc=000021001000000 Libreria Hoepli] and review in [[La Civiltà Cattolica]], 3795-3796 (2-16 August 2008), pp. 327-328.</ref>		By the late fourth century there is a consistent teaching among the Church Fathers on the existence of different categories of angels in line with the missions and activities assigned to them. Development of the doctrine of the angels was related to the settlement of the Trinitarian disputes in which some proposed that Jesus was not divine but on the level of immaterial beings subordinate to the Trinity.<ref>Proverbio(2007), pp. 29-38; cf. summary in [http://www.hoepli.it/libro.asp?ib=9788887472691&pc=000021001000000 Libreria Hoepli] and review in La Civiltà Cattolica, 3795-3796 (2-16 August 2008), pp. 327-328.</ref>

	===Iconography===		===Iconography===

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Iconography

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	===Iconography===		===Iconography===
	~~{{see\|Winged genie}}~~		Accounts of angels in the Bible say nothing of wings, and the earliest known Christian image of an angel, that in the ''Cubicolo dell'Annunziazione'' in the Catacomb of Priscilla, which is dated to the middle of the third century, is without wings. Representations of angels on sarcophagi and on objects such as lamps and reliquaries of that period also show them without wings.<ref>Proverbio(2007), pp. 81-89; cf. review in La Civiltà Cattolica, 3795-3796 (2-16 August 2008), pp. 327-328.</ref>
	Accounts of angels in the Bible say nothing of wings, and the earliest known Christian image of an angel, that in the ''Cubicolo dell'Annunziazione'' in the [[Catacomb of Priscilla]], which is dated to the middle of the third century, is without wings. Representations of angels on sarcophagi and on objects such as lamps and reliquaries of that period also show them without wings.<ref>Proverbio(2007), pp. 81-89; cf. review in [[La Civiltà Cattolica]], 3795-3796 (2-16 August 2008), pp. 327-328.</ref>

	The earliest known representation of angels with wings is on what is called the Prince's Sarcophagus, discovered at Sarigüzel, near Istanbul, in the 1930s and attributed to the time of [[Theodosius I]] (379-395).<ref>Proverbio(2007) p. 66</ref>		The earliest known representation of angels with wings is on what is called the Prince's Sarcophagus, discovered at Sarigüzel, near Istanbul, in the 1930s and attributed to the time of Theodosius I (379-395).<ref>Proverbio(2007) p. 66</ref>

	From the same period is a statement by Saint [[John Chrysostom]] explaining the significance of the wings: "They manifest a nature's sublimity. That is why Gabriel is represented with wings. Not that angels have wings, but that you may know that they leave the heights and the most elevated dwelling to approach human nature. Accordingly, the wings attributed to these powers have no other meaning than to indicate the sublimity of their nature."<ref>Proverbio(2007) p. 34</ref>		From the same period is a statement by Saint John Chrysostom explaining the significance of the wings: "They manifest a nature's sublimity. That is why Gabriel is represented with wings. Not that angels have wings, but that you may know that they leave the heights and the most elevated dwelling to approach human nature. Accordingly, the wings attributed to these powers have no other meaning than to indicate the sublimity of their nature."<ref>Proverbio(2007) p. 34</ref>

	From then on, though of course with some exceptions, Christian art represented angels with wings, as in the cycle of mosaics in the ~~[[Basilica di Santa Maria Maggiore\|~~Basilica of Saint Mary Major]] (432-440).<ref>Proverbio(2007), pp. 90-95; cf. review in [[La Civiltà Cattolica]], 3795-3796 (2-16 August 2008), pp. 327-328.</ref>		From then on, though of course with some exceptions, Christian art represented angels with wings, as in the cycle of mosaics in the Basilica of Saint Mary Major (432-440).<ref>Proverbio(2007), pp. 90-95; cf. review in La Civiltà Cattolica, 3795-3796 (2-16 August 2008), pp. 327-328.</ref>

	===Latter-day Saint beliefs===		===Latter-day Saint beliefs===